Name Date Course Section/# Ressentiment: An Analysis, Discussion, and Response to Nietzsche As with much of Nietzsche’s writing, his understanding of traditional morality as defined by a Judeo-Christian morality system is typified by a general skepticism and lack of respect…
In this way, Nietzsche claims that rather trying to persuade, argue with, or grapple to explain the fallacy of certain ways of thinking, it is necessary for the philosopher to look at such notions with disdain, resentment, disgust, and superiority. It is through such a response mechanism that Nietzsche believes that it is possible for the superiority of ideas to triumph over another by means of the contempt that they are shown. Accordingly, this essay will attempt to focus upon the idea of “ressentiment” as presented by Nietzsche and quantify it with regards to whether it is a beneficial and/or useful practice that should be engaged with or whether it is fundamentally harmful to the free flow of information and expression and disagreement that has been indicative of the intellectual community since time immemorial (Clark 21). As such, key aspects and competing realities of Nietzsche’s point of view will be considered, weighed, and analyzed. In effect, this ressentiment is a form of intellectual disdain and disgust for those aspects of different types of worldviews that the individual does not respect. Nietzsche further described that the reason that many individuals place themselves in subjugation to the morality and laws of his era was the fact that they felt more comfortable in a master and slave-type relationship (in which they were invariably playing the part of the mental slaves). As a means to jar these individuals from their complacency and acquaint them with the folly of such a worldview, Nietzsche advocates levying a degree of contempt on such belief systems as a means of encouraging those that hold these to re-access them and come to a more complete understanding of the inherent inadequacies and lack of logic presented within them. With respect to the extent to which this particular author agrees or disagrees with the concept of “ressentiment” as described by Nietzsche, the answer to this cannot be simply stated. Firstly, there are a multitude of instances in which world views, ideas regarding morality, and other such philosophical constructions cannot and should not be considered due to the sheer preposterous nature of their claims. However, the clear and overriding elements of intellectual hubris also come together to raise key questions in the mind of one who reviews such a tactic and response. By not only refusing to engage but showing contempt for a given belief system or worldview, the philosopher is unable to transmit the necessary knowledge which could be key in convincing the practitioner to abandon an otherwise untenable stance. Such an approach, although advocated by Nietzsche has little if any effect in bringing about a greater understanding as such, for purposes of intellectual and academic advancement, stifles the expression of thought and the transmission of ideas. Accordingly, it is the belief of this author that such an approach is more or less fruitless due to the fact that neither participants is able to differentiate or expand upon the argument due to the fact that employing ressentiment will necessarily close down the participant’s ability and/or desire to reason together with the opposition. This understanding of intellectual supremacy helps the individual to understand further nuances of the way in which Nietzsche engages the reader with his understanding of the master and slave paradox. Whereas no one wants to consider themselves the intellectual slave of another, Nietzsche effectively argues that those who ...
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Thus, it has veered away from what it was to actually live and how it failed to represent the virtues of life, favoring a morality which was for the meek, humble, and lowly. It created a morality of the herd. This brings us to how Nietzsche came up with the two different types of moralities.
The Genealogy of Morality believes that there are two different moral codes in the world that are good and evil and good and bad. The first dimension comes from the early conquerors and people who believed that their control over wealth and power or success was good and the other extreme was having nothing and being poor which meant being in a ‘bad’ situation.
Any agreeable image that they present to the people becomes their ticket to luring their constituents into believing that they, indeed, are honorable public servants. Whatever good reputation they have earned gives them the advantage of being able to, somehow, influence or manipulate the citizens’ thinking and help them stay in their positions.
However, I do know that I will do my best to achieve what realistic goals I can set for myself or those that have been set by professionals in my field of study as moral guidelines.
In fact, I feel that those
The three interrelated essays of the work trace the various episodes in the evolution of moral concepts, and the “Second Essay” advances Nietzsche’s theory concerning the origin of the institution of punishment. Significantly, the author deals with pertinent concepts such as guilt, bad conscience etc in this section of the work and he begins the discussion by talking about forgetfulness and memory.
edy is first defined by the self – suffering man and the tendencies that characters have in regard to their actions and the responses that they take. Through this definition, there is a specific response that can be taken by the characters, all which leads to the end
Nietzsche has talked greatly about the variations between good and evil and says that good things are those that have a certain assertion over someone’s life and thus hold value. However, he also writes that one cannot clearly mark the distinction between the two facets of life because what may be good for one section of society might be evil for another.